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Leviticus 5

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1 Kui keegi teeb pattu sellega, et ta kuuleb avalikku needmist ja on tunnistajaks, olles seda ise näinud või muidu saanud teada, aga ei teata sellest, siis ta kannab oma patusüüd;

2 või kui keegi puudutab mõnda roojast asja, olgu see roojase metslooma raibe või roojase karilooma raibe või roojase roomaja raibe, ilma et ta oleks sellest teadlik, siis on ta saanud roojaseks ja süüdlaseks;

3 või kui ta puudutab inimese rooja, ükskõik missugust rooja, mis teeb roojaseks, ja ei ole sellest teadlik, aga pärast saab teadlikuks, siis ta jääb süüdlaseks;

4 või kui keegi vannub mõtlematult, suuga lobisedes, kurjaks või heaks, nagu inimene iganes võib mõtlematult vanduda, aga pärast saab teadlikuks ja jääb süüdlaseks mõnes neist asjust:

5 kui ta siis jääb süüdlaseks mõnes neist asjust, siis ta peab tunnistama, millega ta on pattu teinud!

6 Ja ta peab tooma Issandale hüvituseks oma patu pärast, mida ta on teinud, ühe emase looma, utetalle või kitse, patuohvriks; ja preester toimetagu tema eest lepitust ta patu pärast!

7 Aga kui ta jõud ei luba tuua lammastest või kitsedest, siis ta toogu Issandale süüohvriks selle eest, millega ta on pattu teinud, kaks turteltuvi või kaks muud tuvi: üks patuohvriks ja teine põletusohvriks!

8 Ta viigu need preestrile, kes peab esimesena ohverdama patuohvriks määratu: ta näpistagu pea ära kukla tagant, jättes aga küljest eraldamata,

9 ja tilgutagu patuohvri verd altari seina peale; ülejäänud veri aga pigistatagu altari aluse kõrvale; see on patuohver!

10 Siis ta valmistagu teine seatud viisil põletusohvriks! Kui preester nõnda on tema eest lepitust toimetanud ta patu pärast, mida ta on teinud, siis antakse temale andeks.

11 Aga kui ta jõud ei luba kahte turteltuvi või kahte muud tuvi, siis ta toogu ohvrianniks oma patu eest kaks toopi peent jahu patuohvriks; aga ta ärgu valagu selle peale õli ja ärgu pangu sinna viirukit, sest see on patuohver!

12 Ta viigu see preestrile ja preester võtku sellest kamalutäis mälestusohvriks ning süüdaku altaril põlema Issanda tuleohvri peal; see on patuohver!

13 Kui preester on tema eest lepitust teinud ta patu pärast, mida ta mõnes neist asjust on teinud, siis antakse temale andeks. Ja preestrile kuulugu seesama osa mis roaohvristki!'

14 Ja Issand rääkis Moosesega, öeldes:

15 'Kui keegi ei ole hoolas ja kogemata patustab Issanda pühade asjade vastu, siis ta peab enese hüvituseks tooma Issandale ühe veatu jäära oma karjast sinu hindamise kohaselt mõne hõbeseekli väärtuses, püha seekli järgi, kui süüohvri.

16 Ja mis ta pühadest asjadest on kõrvaldanud, selle ta peab tasuma ja lisama sellele veel viiendiku ning andma preestrile! Kui preester tema eest on lepitust toimetanud süüohvri jääraga, siis ta saab andeks.

17 Ja kui keegi patustab ning teeb, ilma et ta sellest teadlik oleks, mõne Issanda käsu vastu midagi, mida ei tohi teha, siis ta jääb ometi süüdlaseks ja kannab oma patusüüd:

18 ta toogu üks veatu jäär oma karjast sinu hindamise kohaselt preestri kätte! Kui preester on tema eest lepitust toimetanud ta eksimuse pärast, mis ta on teinud, ilma et ta ise oleks teadlik olnud, siis antakse temale andeks.

19 See on süüohver: ta on ju ikkagi saanud süüdlaseks Issanda ees.'

   

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Leviticus 4:27

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27 Kui keegi maa rahva seast kogemata patustab, tehes mõne Issanda käsu vastu midagi, mida ei tohi teha, ja saab süüdlaseks,

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Arcana Coelestia # 3424

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3424. 'Isaac's servants dug in the valley and found there a well of living water' means the Word as regards the literal sense, which holds the internal sense within it. This is clear from the meaning of 'digging in the valley' as investigating lower down to discover where truths are, for 'digging' is investigating, and 'a valley' is that which is lower down, 1723, 3417; and from the meaning of 'a well of living water' as the Word in which Divine truths are present, thus the Word as regards the literal sense which holds the internal sense within it. It is well known that the Word is called 'a spring', in particular 'a spring of living waters'. The reason why the Word is also called 'a well' is that in relation to its other senses the sense of the letter is like a well, and that where spiritual people are concerned the Word is not a spring but a well, see 2702, 3096. Since a valley is that which is lower down, or what amounts to the same, that which is more external, and it was in the valley that the spring was found; and since the literal sense is the lower or more external sense of the Word, it is the literal sense that is therefore meant. But because that sense holds the internal sense, that is, the heavenly and Divine sense, its waters are for that reason called 'living', as also were the waters which went out under the threshold of the new house in Ezekiel,

And it will happen, that every wild creature that creeps, wherever the river comes to, is living; and there will be very many fish, for those waters go there, and become fresh; and everything is living where the river goes. Ezekiel 47:8-9.

Here 'the river' is the Word, 'the waters which cause everything to live' are the Divine Truths within it, 'fish' are facts, 40, 991.

[2] The Lord teaches that the Word of the Lord is such that it gives life to him who is thirsty, that is, to one who desires life, and that it is a spring whose waters are living, in John,

Jesus said to the woman from Samaria at Jacob's well, If you knew the gift of God, and who it is that is saying to you, Give Me a drink, you would ask from Him, and He would give you living water. He who drinks of the water that I shall give him will never thirst, but the water that I shall give him will become in him a spring of water welling up into eternal life. John 4:10, 14.

The reason why the Word is living and therefore confers life is that in its highest sense the subject is the Lord, while in the inmost sense it is His kingdom in which the Lord is everything. And this being so it is life itself which the Word contains and which flows into the minds of those who read the Word devoutly. This is why the Lord, in regard to the Word which comes from Himself, calls Himself 'a spring of water welling up into eternal life'; see also 2702.

[3] The fact that the Word of the Lord is called 'a well' in addition to 'a spring' is clear in Moses,

Israel sang the song: Spring up, O well! Answer to it! The well which the princes dug, which the chiefs of the people dug out, as directed by the Lawgiver, 1 with their staves. Numbers 21:17-18.

These words were sung at the place Beer, that is, the place of the well. In this case 'a well' means the Word which existed with the Ancient Church, as is evident from what has been said previously about the Word in 2897. 'The princes' means the first and foremost truths of which [the Word] consists - 'princes' being first and foremost truths, see 1482, 2089 - 'nobles of the people' lower truths such as those present in the literal sense, 1259, 1260, 2928, 3295. 'The Lawgiver' is clearly the Lord, 'staves' the powers which those truths possessed.

Poznámky pod čarou:

1. literally, into the Lawgiver

  
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Thanks to the Swedenborg Society for the permission to use this translation.